Footnotes

1. Ruth 2:4 tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.
2. Ruth 2:4 tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.
3. Ruth 2:4 tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.
4. Ruth 2:5 tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.
5. Ruth 2:5 tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”
6. Ruth 2:5 sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).
7. Ruth 2:7 tn Heb “said.” What follows is a question, so “asked” is used in the translation.
8. Ruth 2:7 tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.
9. Ruth 2:7 tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.
10. Ruth 2:7 tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַּעֲמוֹד (vattavoʾ vataʿamod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (ʿamad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַּעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.
11. Ruth 2:7 tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.
12. Ruth 2:7 tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה with שִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (ʿattah, “now”) to form the idiom עַתָּה זֶה (ʿattah zeh, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”
13. Ruth 2:7 tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + third person feminine singular suffix), apparently taking the third person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (katepausen “she rested”) reflects the vocalization שָׁבְתָה (shavetah, “she rested”; Qal perfect third person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes עָמַד (ʿamad, “to stand”) in the sense “to stay, remain,” connects זֶה (zeh, “this”) with the preceding עַתָּה (ʿattah, “now”) as an emphasizing adverb of time (“just now”), and emends שִׁבְתָּהּ הַבַּיִת (shivtah habbayit, “her sitting [in] the house”) to שָׁבְתָה (shav^etah, “she rested”), omitting הַבַּיִת (habbayit) as dittographic. Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” According to this view the servant has made Ruth wait to get permission from Boaz.
14. Ruth 2:7 tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀγρῷ (en tō agrō, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.tn “[in] the house.” The noun הַבַּיִת (lit. “the house”) functions as an adverbial accusative of location, and probably refers to a “hut, shelter,” providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, TDOT 2:111-15). This kind of structure is probably referred to using different terms in Isaiah 1:8, “like a shelter (כְּסֻכָּה, k^esukkah) in a vineyard, like a hut (כִּמְלוּנָה, kimlunah) in a field of melons.” Some translations render הַבַּיִת (habbayit) literally as “the house” (KJV, NKJV, NASB), while others nuance it as “the shelter” (NIV, NCV, TEV, NLT).
15. Ruth 2:7 tn Heb “a little while.” The adjective מְעָט (m^eʿat) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time, or that she had only been waiting for permission for a short time (depending on how other issues in the verse are resolved).
16. Ruth 2:8 tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 §150.e).
17. Ruth 2:8 tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).
18. Ruth 2:8 tn The switch from the negative particle אַל (ʾal, see the preceding statement, “do not leave”) to לֹא (loʾ) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).
19. Ruth 2:8 tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.
20. Ruth 2:8 sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).
21. Ruth 2:9 tn Heb “let your eyes be upon” (KJV, NASB similar).
22. Ruth 2:9 tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.
23. Ruth 2:9 tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.
24. Ruth 2:9 tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).
25. Ruth 2:9 tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.
26. Ruth 2:9 tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).
27. Ruth 2:9 tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”
28. Ruth 2:9 tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.
29. Ruth 2:9 tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).
30. Ruth 2:10 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
31. Ruth 2:10 tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).
32. Ruth 2:10 tn Heb “Why do I find favor in your eyes…?” The expression מָצַא חֵן בְּעֵינֶי (matsaʾ khen b^eʿeney, “to find favor in the eyes of [someone]”) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; BDB 336 s.v. חֵן). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown—especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).
33. Ruth 2:10 tn Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed ל (lamed) here indicates manner (“by”).
34. Ruth 2:10 tn Heb “and I am a foreigner.” The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (“even though”).
35. Ruth 2:10 sn The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhri, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.
36. Ruth 2:11 tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”
37. Ruth 2:11 tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”).
38. Ruth 2:11 tn The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.
39. Ruth 2:11 tn Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7, 8, 14; Exod 21:29, 36; Deut 4:42; 19:4, 6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).
40. Ruth 2:12 tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).
41. Ruth 2:12 tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.
42. Ruth 2:12 tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”
43. Ruth 2:13 tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV “Let me find favour in thy sight”; NAB “May I prove worthy of your kindness”; NIV “May I continue to find favor in your eyes.”
44. Ruth 2:13 tn Heb “my master”; KJV, NAB, NASB, NIV, NRSV “my lord.”
45. Ruth 2:13 tn Or “comforted” (so NAB, NASB, NRSV, NLT).
46. Ruth 2:13 tn Heb “spoken to the heart of.” As F. W. Bush points out, the idiom here means “to reassure, encourage” (Ruth, Esther [WBC], 124).
47. Ruth 2:13 tn Ruth here uses a word (שִׁפְחָה, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word אָמָה (ʾamah), which refers to a higher class of servant.
48. Ruth 2:13 tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).
49. Ruth 2:13 tn Or “will never be the equivalent of one of your maidservants” (see F. Bush, Ruth [WBC], 107).
50. Ruth 2:13 tn The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).
51. Ruth 2:14 tn Heb “eat” (so KJV, NRSV).
52. Ruth 2:14 tn Heb “your portion”; NRSV “your morsel.”
53. Ruth 2:14 tn The Hebrew verb צָבַט (tsavat) occurs only here in the OT. Cf. KJV, ASV “he reached her”; NASB “he served her”; NIV “he offered her”; NRSV “he heaped up for her.” For discussion of its meaning, including the etymological evidence, see BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W. Bush, Ruth, Esther (WBC), 125-26.
54. Ruth 2:14 tn Heb “and she ate and she was satisfied and she had some left over” (NASB similar).
55. Ruth 2:15 tn Or “commanded” (so KJV, NASB, NCV).
56. Ruth 2:15 tn Heb “even between”; NCV “even around.”
57. Ruth 2:15 tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.
58. Ruth 2:16 tn The infinitive absolute precedes the finite verb for emphasis. Here שָׁלַל (shalal, “pull out”) is a homonym of the more common Hebrew verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see BDB 1021 s.v.).
59. Ruth 2:16 tn Heb “do not rebuke her” (so NASB, NRSV); CEV “don’t speak harshly to her”; NLT “don’t give her a hard time.”
60. Ruth 2:17 tn Heb “she beat out” (so NAB, NASB, NRSV, NLT). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63.
61. Ruth 2:17 tn Heb “there was an ephah.” An ephah was a dry measure, equivalent to one-tenth of a homer (see HALOT 43 s.v. אֵיפָה). An ephah was equivalent to a “bath,” a liquid measure. Jars labeled “bath” found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to two-thirds of a bushel. Thus an ephah of barley would have weighed about 29 to 30 pounds (just over 13 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 179.sn This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth’s industry and to Boaz’s generosity.